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Catalan Christmas: Nourishment in Catalan Literature Alain Verjat

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Catalan Christmas: Nourishment in Catalan Literature Alain Verjat You are accessing the Digital Archive of the Esteu accedint a l'Arxiu Digital del Catalan Catalan Review Journal. Review By accessing and/or using this Digital A l’ accedir i / o utilitzar aquest Arxiu Digital, Archive, you accept and agree to abide by vostè accepta i es compromet a complir els the Terms and Conditions of Use available at termes i condicions d'ús disponibles a http://www.nacs- http://www.nacs- catalanstudies.org/catalan_review.html catalanstudies.org/catalan_review.html Catalan Review is the premier international Catalan Review és la primera revista scholarly journal devoted to all aspects of internacional dedicada a tots els aspectes de la Catalan culture. By Catalan culture is cultura catalana. Per la cultura catalana s'entén understood all manifestations of intellectual totes les manifestacions de la vida intel lectual i and artistic life produced in the Catalan artística produïda en llengua catalana o en les language or in the geographical areas where zones geogràfiques on es parla català. Catalan Catalan is spoken. Catalan Review has been Review es publica des de 1986. in publication since 1986. Catalan Christmas: Nourishment in Catalan Literature Alain Verjat Catalan Review, Vol. III, number 2 (1989), p. 151-171 CATALAN CHRISTMAS: NOURISHMENT IN CATALAN LITERATURE ALAIN YERJAT First of all, the subject of our meeting has plunged me into severe meditations. Nourishment! Should I begin by talking about manducatory archetypes, about sexual and digestive des­ cent, about the digestive scheme or the system of the pork? How should we centre a subject which is so familiar, so well known and, after all, so trivial, on our favourite level, namely that of the imaginary. Everyone would certainly rub his hands. Yet it seems to me that a talk of this sort, like all those organized by the CRI, should require deeper consideration from us. In my opinion, a means of achieving our aim would be, among others, trying to track the archetype, however hidden it may be, both in the dishes we are offered and in literature, the topic I arn going to deal with. And yet coherence between lite­ rary and nourishing cooking is required to make the hypothesis reliable. We need - to say it in a rather hasty way - to cook up in the same pot both the earthly nourishment and the spiritual one, so that the thing we are about to eat becomes the same as what we read, imagine and dream. This is therefore my starting point. Admitting that the writer's concern is not sustained pri­ marily by his fldelity to traditions and folklore but, on the contrary, by the way he applies them to achieve their transforma­ tion, all the questions held in common by literature and nou­ rishment stand as a part of an unassailable redoubt supporting I It is my intention to pint out the traditional and the ancient background sometimes lost in the midst of time. My examples, however, are recent. l have chosen on purpose the literary echoes from the last flfty hundred years of Ca­ talan poetry -at that time the most rich and varied- so as to elucidate my hypothesis. Time does not matter ... ALAIN VERJAT the sound unity of the Imaginary and probably its universality; but this is what this talk should clarify. Furthermore, as a spokesman for the GRIM of Barcelona. I would like to bring forward nourishment from beyond the Pyre­ nees in order to demonstrate here the vitality of the Imaginary background existing there. It has been necessary to work on a corpus of ours which could be likely, however modestly, to im­ prove the works of Grenoble. I must confess at once my in­ competence in the f1eld I have chosen for this talk or, in any case, in the specialized f1eld of Catalan literature. It may be clai­ med instead that my skill at gastronomy as well as my opinions related to it are at least on a level with any other's. Since I arn still exposing my limitations, my reminders, purposes, grati tu­ des and such other preambles, I will ad d, so as to end with all those questions that are likely to bore you, that I have had very little time to develop the exhaustive, def1nitive and masterly work that you deserve and that you may be expecting. I have found myself compelled to limit severely the domain of my research, primarily to focus better on the details, furthermore because, to put it plainly (and he or she who, like me, are dai1y overcome by any administrative tasks will be sympathetic), it is the most convenient way to make a presentable work without having much time. I arn going to outline therefore Christmas nourishment in the Catalan lands, its traditions and its related symbols, and how this f1nds a correspondence in literature. My intention is to bring to light a certain number of constants you may consider very interesting. In Catalonia, as in most places, Christmas time occurs in the winter solstice, that is, when nights are the longest of the year and days are the shortest. This leads us directly to primiti­ ve man and his fear to darkness forcing him to exorcise the night. This fust opposition between light and darkness will re­ veal itself in the subject we are dealing with, and will produce - in most ancient traditions - all the ritual concerning the sun CATALAN CHRISTMAS worship comparably or symmetrically related to those of the summer solstice, around the Midsummer Day bonflfes. Here are some literary examples tending to explain this sensibility in the images of darkness, chaos, night and storm, and of everything that can be considered as hostile to mano In order to mantain accuracy and not to deprive you of the charms of the original text, I provide the reference in Catalan and then the transla­ tion. Nadal arriba amb temporal. Batega l'avidesa de joia, temorega. Nadal arriba amb temporaL2 This time of growing fear -Advent time- is, as we shall see later, a tim e for fasting. Shortly Christmas will become the time of light and of the clairvoyance that sees clearer in the night than in the day: Tenebres de Nadal, no són tenebres; més hi veig en vosaltres que no en el dia clan In a Christian context, which is certainly later in time than the items I arn about to mention, we fmd that those very ima­ ges are recurrent. In Joan Salavedra's poem, Poema del Pessebre, of which Pau Casals made an oratorio, the mule in the manger takes the child Jesus for a baby mule and nevertheless says: Sembla un sol, posat damunt la palla4 As for the ox, thinking that the newborn IS a little calf, he declares sententiously: 2 Sebastià Sanchez-Juan, Presagis de Nadal. J Joan Maragall, «Els núvols de Nadal», Disperses, 1904. 4 Joan Alavedra, Poema del Pessebre, Barcelona, 1958, p. u8. 154 ALAIN VERJAT Però fa una claror i una resplandor que tot ho il.lumina ... 5 Darkness summons light, but it summons life, revival and fecundity as well. When the images become more complex, when the moon enters the dance (and I will later discuss the sardana and the agrarian rituals), it is the round womb of Mary that becomes the symbol for light: Enllà dels temps, el cel s'entenebria i sols lluien nines de serpent. Contra les ombres de la mort, Maria sorgeix vestida amb nacres d'Orient. Avança, i tot ho centra i ho concentra en la sagrada corba del seu ventre, esperes i paisatges, terra i cel... 6 In a second stage, Christmas time also coincides with hun­ ting rituals and festivals - hear and wolf hunting ahove all. Those animals are of an unpleasant sort to man and have long stood for several kinds of demons, the evil spiritis that must be cha­ sed out from this world so that the world can continue. Bear and wolf hunting is therefore closely connected with the inver­ sion and cycle ceremonies. El llop no gosa moure brogit Fuig el diable La nit és dia. Jesús és nat.? 5 J. Alavedra, ibid., p. n8. 6 Climent Forner, «Poemes d'Advent, I», Els únics mots, Poemes, 1964. 7 Guerau de Liost, La ciutat d'Ivori, 1918, «Nit de Nada¡". CATALAN CHRISTMAS 155 Everywhere, Christmas time is also the period in which fes­ tivals concerning winter sowing and fecundity rituals are cele­ brated in order to awaken nature from its apparent sleep and to make the de ad grain germinate. But before talking about the Christmas menu we should simply approach the nourishment par excellence: bread. Before entering into detai1s, 1 must insist on the well known phenomenon that fIts oId traditions in to Christianity thus ma­ king things a little more complex (even though les s than it seems at a glance) and providing suffIcient ancient symbolic traditions to discern the most important images of the archetypes. With regard to fecundity, for example, (and it is not my intention to shock anybody for these are the facts) it can certainly be obser­ ved that there are four barren fIgures gathered round the solar infant Jesus in the scene of the Manger: the ox, the she-mule (or the he-mule, depending on versions, but never the ass of the French tradition), Joseph (I will not insist) and Mary. It is as if the barreness of the group was there only to make evident the bright fecundity they are surrounding. The question of Christmas fecundity is prior to the Chris­ tianization of the festival as well as to its spiritualization, and it will bring us back to the nourishing questions.
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